The Syncretism of Master Sheng Yen’s Silent Illumination and Tiantai śamatha vipaśyanā（Cessation and Contemplation）

• Main Authors: Shi Jian Xuan, 釋見玄
• Other Authors: 陳英善
• Format: Others
• Language: zh-TW
• Published: 2016
• Online Access: http://ndltd.ncl.edu.tw/handle/tg9fpw

碩士 === 法鼓文理學院 === 佛教學系 === 104 === The convergence of Chinese Meditation School（zhong guo chan zong中國禪宗）and Tiantai’s śamatha vipaśyanā （tiantai zhiguan天台止觀）was carved through the timeline of pure Chan (chun chan shi dai 純禪時代), Chan functioning (chan ji shi dai 禪機時代) and splendid era (lan shou shi dai爛熟時代).This gave an significant impact to Master Sheng Yen’s, which reflected on his assimilation of śamatha vipaśyanā as basis to Chan method, emphasizing the correspondence of method and doctrinal scriptures. His attempts to integrate Buddhism as a whole, and to advocate the mutual support of Chan and doctrinal approachs, lead to the syncretism of Master Sheng Yen’s silent illumination and Tiantai meditation method. Thus, imbued Tiantai’s twenty-five expedient preparations （er shi wu zhong fang bian二十五種方便）and five kinds of repentance during the six periods of day(liu shi wu hui六時五悔), as gate of entry to silent illumination method(mo zhao chan 默照禪). He obviously had applied the first vehicle, that is to see that the unenlightened mind is the not different from reality(guan bu si yi jing 觀不思議境),the sixth vehicle, that is to cultivate the practices and views conducive to enlightenment(dao pin tiao shi 道品調適),the seventh vehicle, that is to apply auxiliary antidotes(dui zhi zhu kai 對治助開),and the eighth vehicle, that is to accurately know the stages of progress(shi ci wei識次位).，showing that silent illumination is the practice of three insights in single thought( yi xin san guan 一心三觀) .It is very clear that the essence of silent illumination stand out from the structure of Tiantai ten vehicles of meditation (shi cheng guan fa 十乘觀法).